Shabbos: Ta’am HaChaim Matos 5768

Shabbos: Ta’am HaChaim Matos 5768

Shabbos in the Parashah

In this weeks parashah we learn about the request of the tribes of Reuven and Gad for a portion of land on the east side of the Jordan River. It is said (Bamidbar 32:1) umikneh rav hayah livnei Reuven vilivnei Gad atzum meod vayiru es eretz Yaazer vies eretz Gilead vihinei hamakom makom mikneh, the children of Reuven and the children of Gad had abundant livestock – very great. They saw the land of Yaazer and the land of Gilead, and behold! – the place was a place for livestock. The Torah continues to record how these two tribes requested from Moshe that they recite this land and in this manner they would not have to settle in Eretz Canaan, on the west side of the Jordan River. One who reads this passage in the Torah should be confounded at what appears to be the audaciousness of these two tribes. The Jewish People, after sojourning in Eretz Yisroel for forty years, were finally ready to enter into Eretz Yisroel. At this critical juncture in Jewish history, the tribes of Reuven and Gad seemed to have taken a left turn and abandoned the ideal of living in Eretz Yisroel. Moshe chastises the two tribes for appearing to abandon the Jewish People, similar to what the spies did thirty-nine years earlier. The two tribes therefore agreed to build pens for their flock and cities for their small children. They would then assist the Jewish People in battle until the nation had settled on the west side of the Jordan, and the two tribes would take their inheritance on the east side of the Jordan. I have always been troubled by this response. Moshe was concerned that were the two tribes to inherit on the east side of the Jordan, this would cause the Jewish People to become disheartened as they did when the spies brought back a slanderous report regarding the Land. How, then, did the tribes of Reuven and Gad alleviate Moshe’s concern? Although the answer to this question may be obvious, there is an important lesson to be gained from the response of the tribes of Reuven and Gad. They told Moshe that they would not return to their homes until the Jewish People inherited their inheritance. They would send every armed person to do battle and only then would they feel comfortable enough to settle on the east side of the Jordan River. Thus, in essence the tribes of Reuven and Gad were willing to sacrifice their own lives for the sake of the Jewish People inheriting the Land. The two tribes were demonstrating to Moshe that he did not have to be concerned that the Jewish People would become disheartened because of the fact that the two tribes would be settling on the east side of the Jordan River. In fact, by willing to fight on behalf of the Jewish People, they were demonstrating that they were willing to sacrifice their very lives so that the Jewish People would settle on the west side of the Jordan River. This idea can be applied to our observance of Shabbos. It is easy for a person to keep occupied during the week and then enter into Shabbos and cease from working. The preferred approach, however, is that one prepare himself during the week with the understanding that in this manner he will see blessing during the week. One must in a sense sacrifice his mode of casualness for the sanctity of Shabbos. When one sacrifices for Shabbos, he can be assured that he will inherit a boundless heritage, which will be the day that is completely Shabbos, and a rest day for eternal life.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Azamer bishevachin limeial go pischin divachakal tapuchin diinun kadishin, I will cut away the accusers with praises, bringing them up through the portals that are in the Apple Orchard, for they are holy. What is the association between the word zemer, singing, and zemor, cutting away? It would seem that when one offers praise to HaShem, he is removing all the evil forces that threaten to dishearten a person in his service of HaShem.

The Gemara (Sanhedrin 92b) states that Nevuchadnezzar was singing the praises of HaShem and he almost reached a point where he would have put Dovid HaMelech’s praises to shame. An angel then came and struck Nevuchadnezzar on his mouth, thus preventing him from continuing to sing Hashem’s praises. Perhaps the explanation of this Gemara is that elsewhere (Ibid 96b) the Gemara states that HaShem was prepared to accept the conversion of the descendants of Nevuchadnezzar, and the ministering angels rejected the request. The angels declared, “Master of the World! Will you allow the one who destroyed Your Bais HaMikdash to enter under the wings of the Divine Presence?” Thus, we see that one who causes destruction in an area of sanctity is not permitted to come close to HaShem and subsequently to sing HaShem’s praises. Dovid HaMelech greatly desired to build the Bais HaMikdash, so his praises were accepted by HaShem. Nevuchadnezzar, on the other hand, destroyed the Bais HaMikdash, and he was not allowed to praise HaShem. Thus, the association between zemer, song, and zemor, cutting away, reflects the concept of davar vihipucho, a matter and it’s opposite. One who cuts away at matters of sanctity cannot praise HaShem, whereas one who strives to lead a life of sanctity and seeks the building of the Bais HaMikdash merits praising HaShem for eternity.

Shabbos in Tefillah

Mileiim ziv umifikim nogah naeh zivam bichol haolam, filled with luster and radiating brightness, their luster is beautiful throughout the world. Yaakov Avinu is referred to as the shemesh, the sun. Perhaps this passage alludes to this idea. It is said (Bereishis 28:10) Vayeitzei Yaakov miBeer Sheva vayeilech Charanah, Yaakov departed from Beer-sheva and went toward Charan. Rashi (Ibid) writes that the reason why the Torah states that Yaakov left Beer-sheva is to teach us that as long as the righteous person is in the city, he is its glory, splendor, and majesty. When the righteous person departs from the city, these virtues are lost. Thus we see that Yaakov is refereed to as ziv, the shine of the city. It is therefore appropriate that here we describe the sun, i.e. Yaakov, as filled with luster and radiating brightness.

Shabbos Story

Rav Eliezer Gordon was born in 5601/1841 in the Lithuanian village of Chernian. His father, Rav Avraham Shmuel Gordon, had studied under Rav Chaim of Volozhin. Although Rav Avraham earned his living as a brandy maker, he spent every moment of his spare time studying Torah. Rav Chaim, who held him in high esteem, would often tell his students that although Rav Avraham looked like a simple tradesman, he was actually an outstanding talmid chacham. Since there was no mohel in Chernian, Rav Avraham Shmuel took his newborn son by sleigh to the nearby town of Svir for his bris. On the way, the sleigh suddenly slipped, and the infant fell out. The family, however, only realized what had happened once they had traveled quite a distance. Turning back, they began to search for the baby, finding him hours later at the outskirts of the forest between Chernian and Svir. They panicked when they saw a wolf standing beside him. But upon closer inspection, they realized the wolf hadn't harmed him; rather, it was guarding him. Obviously, the wolf had been sent by Shamayim to protect the baby, who soon had his bris and was named Eliezer.

During a condolence visit to Rabbi Berel Wein, a distinguished member of the Ohr Somayach faculty, who was sitting shiva for his late father, o.b.m., this noted Torah scholar and historian told a story of a visit his father made back in 1930 to the leader of Lithuanian Jewry, Rabbi Chaim Ozer Grodzensky. The head of the yeshiva he was studying at in Grodna, Rabbi Shimon Shkop, had sent him to solicit financial assistance from the Yeshiva Fund in order to save the yeshiva students from starvation. One story about Rabbi Chaim Ozer led to another. Rabbi Wein once asked a high-ranking official in the Israeli Ministry of Education how it was that a pronounced secularist like him was so helpful to Torah institutions. His response was a recollection of something that took place half a century before. At that time he was head of the Jewish socialist organization in the University of Vilna. One day he received a surprise visit from a messenger who informed him that Rabbi Chaim Ozer wished to see him. When he arrived he was warmly greeted by the rabbi who invited him to join him in some cake and tea. I will make the beracha, he said to his secular guest, and all you have to do is say Amen. He then got to the point. Pesach is drawing near and there are many hundreds of Jewish students in the university who will not be at a Pesach Seder. If I make a Seder for these irreligious students hardly anyone will come. But if you, as head of the socialists make one, you will get a big crowd. I will supply you with all the money you need to see that everyone who wishes to be at the Seder will have matzah and maror and four cups of wine. There were a thousand students at that Seder, the official concluded his story, so now you know that the money I am channeling to yeshiva is really coming from Rabbi Chaim Ozer.

Shabbos in Navi

Shmuel I Chapter 1

In this chapter we learn about a man named Elkanah from the tribe of Levi who had two wives, Chanah and Peninah. Peninah was blessed with children, whereas Chanah did not have children. Peninah caused Chanah much anguish over the fact that she did not have children. Elkanah and his family would ascend yearly to the Mishkan in Shiloh, and after one such pilgrimage, Chanah prayed to HaShem, begging Him to give her a child. Eli the Kohen assumed she was drunk, whereupon Chanah informed Eli that she was not drunk. Rather, she was a woman of aggrieved spirit and she had poured out her soul before HaShem. Eli blessed her to have a child and Chanah gave birth to Shmuel. The Medrash (Medrash Shmuel 1) states that Elkanah would take a different route up to Shiloh every year, in order to encourage the Jewish People to make the pilgrimage on the Three Festivals. This idea is a lesson for us regarding our preparations for Shabbos. One should always seek out new methods of preparation for Shabbos so that the observance of Shabbos does not become habitual.

Shabbos in Agadah

The Sfas Emes (Yisro 5638) writes that by remembering the Shabbos, one adds sanctity to the Shabbos. The root of Shabbos is in a very high place. Nonetheless, the Jewish People guard themselves during the week from any contamination and evil so that they will be prepared to accept the Shabbos in a state of purity. In this manner we can draw the root of holiness to Shabbos in this world.

Shabbos in Halacha

In summary, it is proper and advisable that all foods be completely cooked prior to the onset of Shabbos, and one should maintain the food only on a flame that is covered by a blech. Nonetheless, the absolute requirement of the Halacha is that one use a blech for foods that are less than half cooked (in case of necessity: one-third cooked), and for liquids that are below 160º F at the onset of Shabbos. A piece of raw meat can be placed in a crockpot immediately prior to the onset of Shabbos to exempt the pot from requiring a blech.

Shabbos in Numbers and Words

Shabbos is referred to as yom chemdaso, the day of Hashem’s delight. The word chamad, desire, in mispar katan, digit sum, equals 7 (Ches is 8, mem is 40 which is 4, and dalet is 4. 8+4+4=16, and 1+6=7). This alludes to Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Matos 5768

Is sponsored lizchus Refuah shileima

Alta Sara Frayda bas Ruchama Aidel Royza Shoshana

And for the continued Hatzlacha of Gesher HaTorah Day School,

A school for special needs in Chicago, Illinois

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

14800 West Lincoln, in Oak Park, an hour before Minchah.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta’am HaChaim Pinchas 5768

Shabbos: Ta’am HaChaim Pinchas 5768

Shabbos in the Parashah

The period referred to as Bain Hametzarim, the Three Weeks, is almost upon us, and it is worth our while to reflect on our current situation. This week we heard about the Israeli and terrorist group prisoner swap, where the Israelis received the bodies of two soldiers who were killed al Kiddush HaShem, sanctifying G-d’s Name, while the terrorists received in exchange live murderers with Jewish blood on their hands. Although I normally refrain from using current events and politics as a springboard for insights in the weekly Torah portion, it is noteworthy what the terrorist declared when he reached his safe haven in Lebanon. According to news reports, the terrorist announced, “I return today from Palestine, but believe me, I return to Lebanon only in order to return to Palestine.” Leaving aside the intent of this murderer’s words, let us focus on how this statement can be applied to us. We have been in exile for almost two thousand years. Every day in our prayers we declare that we wish to return to Eretz Yisroel. What does it mean to return to Eretz Yisroel? Are we saying that we wish to live a life completely according to the Torah, or are we merely engaging in some form of nostalgia? Every individual must decide for themselves what returning to Eretz Yisroel means, but there is one thing that we can all agree upon. The idea that we are all still in exile is a fact that no one can dispute. The Gemara (Kesubos 111a) states that the Jewish People are cautioned from ascending to Eretz Yisroel in a forceful manner. Nonetheless, it is incumbent upon every Jew to anticipate the arrival of Moshiach and yearn for the day when we will all return to the Land that HaShem promised to our forefathers. Thus, we should also declare, “we have left Eretz Yisroel to reside in the exile, against our will, but believe me, I am only in the exile in order to return to Eretz Yisroel.” The Ramban (Parashas Korach) is of the opinion that there is a biblical commandment to seek out the construction of the Bais HaMikdash. Are we seeking to reach the point where we can be confident that the Bais HaMikdash will be rebuilt? Fortunately, we have an opportunity every week to tastes a semblance of the redemption and this occurs on the Holy Day of Shabbos. The Rambam (Hilchos Melachim 12:4) writes that the sages and the prophets did not desire the Messianic Era for the purpose of dominating the nations of the world or for the purpose of eating and drinking and being merry. Rather, they desired the Messianic Era so that we should be free from oppression and thus we will be able to study HaShem’s Torah and thereby merit a portion in the World to Come. Shabbos is a day when we rest from our labor and toil of the week and we have the opportunity to engage in praying to HaShem and studying His Holy Torah. The Gemara (Shabbos 118b) states that were the Jewish People to observe two Shabbosos properly, they would be redeemed immediately. We have the opportunity, this Shabbos, to observe the Shabbos as an entire nation. If we will all observe the Shabbos properly, we will not need the reminder of the Three Weeks and Tisha Baav to remind us that we are still in exile, longing to return to Eretz Yisroel. May we see today the fulfillment of the verse that states (Yeshaya 52:8) kol tzofayich nasu kol yachdav yiraneinu ki ayin biayin yiru bishuv HaShem Tziyon, the voice of your lookouts, they raise their voice, they sing glad song in unison; with their own eyes they will see that HaShem returns to Tziyon.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Uzeir anpin viatika kadisha asyan lisaada bahadei, the Miniature Presence, and the Holy Ancient One. Come to feast with it. The Arizal writes that zeir anpin is in the image of a man. Perhaps the idea being expressed here is that although we cannot see HaShem, we know that HaShem comes to feast at the Shabbos meals, and He arrives, so to speak, in the form of zeir anpin.

Shabbos in Tefillah

Koach ugevurah nasan bahem lihyos moshlim bikerev teivel, strength and power has He granted them, to be dominant within the world. The Mishna (Avodah Zara 4:7) states that the gentiles asked the Sages in Rome, “If your G-d has no desire for idolatry, why does he not abolish it?” The Sages replied, “If it was something unnecessary to the world that was worshipped, he would abolish it; but people worship the sun, moon, stars and planets; should he destroy his universe on account of fools!” Thus, we see from this Mishna that HaShem empowered the sun, the moon, the stars and the planets with a function in this world. We must view the heavenly bodies in a responsible manner and recognize that they are merely HaShem’s servant who HaShem created for our benefit, and not, heaven forbid, with the perception of the idolaters who assumed that the heavenly bodies had independent powers.

Shabbos Story

The Sabba Kaddisha of Radoshitz, in his sefer, Niflaos (vol. 1, pp. 21–22), recorded an amazing story about the formulation of this “Prayer before Praying.” The story goes like this: When he was a child, the Sabba Kaddisha was once visiting Rebbe Elimelech of Lizhensk. He was conversing with chassidim from the Rebbe’s inner circle in front of the Rebbe’s home when several extremely tall men came and hurried into the house. When they reached the doorway, they had to stoop down to enter since they were so unusually tall. The holy Rebbe closed the door behind them before the chassidim could catch a glimpse of their faces. They waited outside until the visitors left to see if they could recognize them. Again the chassidim were astonished when the men left. They did so in such a hurry that they could not make out the men’s features and just saw their backs; they left so fast they almost vanished. The chassidim realized that something unusual had just taken place, and they decided to investigate and find out what had occurred. The elder chassidim among them approached the Rebbe and asked him to explain the strange incident. This is what the Rebbe told them: “When I realized that most people cannot concentrate properly on their prayers anymore due to the awesome burdens of earning a livelihood, and they lack the time and the understanding to concentrate fully, I decided to rewrite the standard formula for the prayers. I would write a new, short and concise version that would be equally understood and grasped by everyone. The holy Members of the Great Assembly, the Anshei Knesses HaGedolah (the original authors of the standard prayers from the time of the Talmud), realized what I intended. They came here to ask me not to change even one prayer from their established formula. I took their counsel and discussed the matter with them. They advised me to establish a prayer to pray before the formal prayer service. This would help anyone who lacks the concentration and proper devotions that are necessary for all formal prayers.” This “prayer before prayers” is the Yehi Ratzon prayer printed in many siddurim in the name of Rebbe Elimelech of Lizhensk. [Reprinted from a Free Download from the book “Mipeninei Noam Elimelech” translated and compiled by Tal Moshe Zwecker by permission from Targum Press, Inc.]

There is a story told of the Rebbe’s brother the Rebbe Reb Zisha of Hanipoli. After Rebbe Elimelech passed away he was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereishis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.” The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezritcher Maggid. The garden refers to my brother the Rebbe Elimelech. This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are 1. The Holy Rebbe the Chozeh or Seer of Lublin. 2. The Holy Rebbe Avodas Yisrael the Koznitzer Maggid. 3. The Holy Rebbe Mendel Rimanover and 4. The Holy Ohev Yisrael the Apta Rav. You need no Rebbe other than them.”

Shabbos in Navi

Shoftim Chapter 21

In this chapter we learn how the Jewish People allowed the tribe of Binyomin to intermarry with the other tribes. The tribes were concerned that an entire tribe from the Jewish People would become extinct, so they allowed fro the men of Binyomin to grab a wife from the daughters of Shiloh. The Medrash (Bereishis Rabbah 11:8) states that Shabbos complained to HaShem that it did not have a mate, and HaShem told Shabbos that the Jewish People will be its mate. It would seem that if not for Shabbos, heaven forbid, the Jewish People would not have a connection to HaShem. The Rambam writes that the love one has for ones spouse is a semblance of the love that exists between HaShem and the Jewish People. Let us use the Shabbos, our partner in life, to achieve a great closeness to our Creator, Hashem.

Shabbos in Agadah

The Sfas Emes (Yisro 5643) quotes Rabbeinu Bachye who cites the Rambam who writes that it is said (Shemos 20:9) sheishes yamim taavod viasisa kol milachtecho, six days shall you work and accomplish all your work. The Rambam writes that this verse means that one should serve HaShem for six days by performing all of ones work, similar to the Avos who also performed actions. On Shabbos, however, the service of HaShem is without action. The Sfas Emes explains that similar to the six days of creation which were six days of action, so too the world is sustained from the service of the righteous in the form of work and labor. Thus, when it is said that HaShem rested on the seventh day, this means that the work on Shabbos is not performed through action. Despite the fact that on Shabbos there is no labor, it is the Shabbos that sustains the six days of the week. (See further in Sfas Emes how he connects this concept with the idea of everyone being in agreement that the Torah was given on Shabbos).

Shabbos in Halacha

The Poskim mention one exception to the requirement of covering the flame. One can place raw meat in a pot on an open flame immediately prior to the onset of Shabbos, as it is not possible that the meat will be cooked in time for the evening meal. In this instance there is no concern that one will increase the heat as the food will anyway not be ready until the morning meal. This ruling will only apply nowadays to a crockpot which cooks slowly. Regarding other methods of cooking, however, since the food can generally be cooked in short period of time, one should not rely on this leniency. Thus, one would be allowed to place raw meat in a crockpot, without the use of a blech, immediately prior to the onset of Shabbos, as long as one is certain that the food will not be ready for the evening meal. Moreover, even if the pot contains partly cooked food, it is sufficient for one to place in the pot one piece of raw meat so that the entire pot will not require a blech.

Shabbos in Numbers and Words

It is said regarding Shabbos (Shemos 20:11) al kein beirach HaShem es yom haShabbos vayikadsheihu, therefore HaShem blessed the Shabbos day and sanctified it. It is noteworthy that the words beirach HaShem es yom equal in gematria the word haShabbos.

Shabbos: Ta’am HaChaim Pinchas 5768

Is sponsored by Avrohom and Hilda Borenstein in memory of her mother

Chaya Hadas bas Reb Yechiel Michel ob”m niftarah 7 Tammuz 5764

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

14800 West Lincoln, in Oak Park, an hour before Minchah.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com